• The Korean Journal of Archival Studies
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• no.21
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• pp.247-281
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• 2009

Local governments in Korea, sixteen in total, shall establish local government archives to and manage preserve their permanent archives to comply with the Public Records Management Act amended in October 2006. National Archives of Korea(NAK) directed the local governments to recruit legally qualified archivists by the end 0f 2006 and to plan on the establishment and operation of the local government archives by the end 2007. However, none of the government archives was established by far. Government officials in NAK and the local governments raised the limits of the budget and human resources. What is more serious is that they don't concern why the archives are necessary and what missions and functions the archives should have. In this paper, I summarized the present situation and problems in establishing the local archives, and what we will do to establish normal government archives. First, local governments should establish "local government records commissions" and employ qualified archivists. The local government records commission should comprise concerned and qualified members. The records commission, as a policy and decision-making body, should make plans and implement the plans to establish the local archives, establish professional training programs to produce qualified archivists, promote local archives community activities, determine operational issues, and make a long-term development plan satisfying local demands. Second, the local government archives share existing repositories of NAK. Third, after the establishment of the archives, the local archives should perform normal records and archives management of the local governments as records acts mandate, do general records surveys and appraise the records created in the local governments. The local government archives should collect valuable local archives including private archives, and arrange and make usable them to provide access. They also promote and coordinate various cultural heritage community activities related to the local archives.

• Korean Journal of Heritage: History & Science
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• v.52 no.1
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• pp.44-63
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• 2019

This study empirically investigated the construction and aspects of change in Chugyeongwon, which is located in Donggweol (東闕). In detail, this study investigated the location of the construction and range of Chugyeongwon, the background and intention of the construction, and the affiliated system and aspects of spatial changes of it. The research results can be summarized as follows: First, Chugyeongwon has been assumed to be the space near Haminjeong (涵仁亭) or between Simindang (時敏堂) and Jinsudang (進修堂) in Changgyeonggung Palace. However, according to related historical materials, it is said that Chugyeongwon was located west of Dochongbu (都摠府) in Hyeopsangmun (協祥門) and near Sungmundang (崇文堂). Through Donggweoldohyeong (東闕圖形), evidence of the construction of Chugyeongwon can be found, which verifies such claims. According to The Plan of Changgyeonggung Palace (昌慶宮配置圖), in the form of modern measured drawing, Chugyeongwon today is the green space created in the south of Munjeongjeon (文政殿) and Sungmundang in Changgyeonggung Palace. Second, According to Donggweoldo (東闕圖), Chugyeongwon was a green space where trees grew on the ground within the walls. No artificial facilities were constructed inside. In addition, Chugyeongwon was located at a site with an altitude higher than the surroundings. Especially, the composition forms and location characteristics of Chugyeongwon are similar to those of the Palace Outer Garden located in Hanyang. Thus, based on this evidence about the form and other aspects of the operation of the Palace Outer Garden, it can be inferred that Chugyeongwon was constructed for the preservation and cultivation of the geographical features inside Donggweol. Third, in the late Joseon period, Chugyeongwon was assigned to Changdeokgung Palace or Changgyeonggung Palace in the same manner as was Donggung (東宮). Thus, it is very likely that Chugyeongwon served as a garden for the Royal Family in the Donggung area. The west boundary of Chugyeongwon, which originally consisted of walls and a side gate, was changed into the form in which the walls and colonnades were combined. Chugyeongwon has been modified due to various acts of development since the Japanese colonial era, and in the end, it has disappeared so that no trace can be found.

• Journal of Korean Philosophical Society
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• no.96
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• pp.39-70
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• 2012

In order to locate Kant's concept of the highest good within ethics and the theory of moral religion, it needs to be approached with some qualifications: there are two rough ways to be suggested. The first way is to focus on the concept of the highest good that is explained in terms of the happiness in proportion to a rational being's virtue or to his/her worthiness to be happy. But the happiness determined in the sense outlined above would be (increasingly or decreasingly) changeable according to each one's individual morality-this is what is meant by each one's 'worthiness' here-, and would not be seen as the perfect one. It might even be said that this kind of happiness is possible in a sensible world generally taken, if the existence of God thought of as harmonizing natural phenomena and the moral order is successfully presupposed. The other way is to understand the concept of the highest good literally: in this view, the highest good shows that a rational being's character is completely appropriate to the moral law and for him/her, its corresponding idea, i.e., the perfect happiness, is considered with full justification. But the highest good in the sense sketched above-along with the existence of God and the immortality of the soul-is expected to be realized only in an intelligible world generally taken. This means that it should be appraised as an ideal of the highest good that includes the so-called 'physical happiness' specified in terms of the first way as its element. In this regard, it is seen to be somewhat restricted. Between the two concepts of the highest good already touched upon, the highest good of the possible world would be the one established in terms of the first way. In other words, it is not the highest good in an intelligible world, but the highest good in this world. Of course, it is true that we cannot help but assume the existence of God-a being as higher, as moral, as most holy, and as omnipotent-in order to explain the highest good in this world (namely, in order to establish the possibility of the combination of the happiness and the worthiness). For as long as both morally good acts and the happiness are considered to happen in a natural world, the cause of the nature (i.e., the existence of its creator), that is, God, must be able to be presupposed. In this vein, Kant interprets that most people view that the key of the Bible is to show that the best world which is characterized by an intelligible or heavenly kingdom is also actually feasible in this world. The wish of the people who have the morally good character is that God's kingdom comes and his will is properly achieved in this world. But we cannot know what God really does in order to realize his world in this world. Nonetheless, we are fully aware of what we should do in order to make ourselves a member of his world. It is specified like this: we should do our ethical duties and further proceed to establish an ethical community. Viewed this manner, it is concluded that an ethical community is not a merely ideal thing like the kingdom of the ends, but a human apparatus or institution that exists in this world.

• Korean Journal of Heritage: History & Science
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• v.45 no.1
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• pp.190-217
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• 2012

This research has studied the building awareness of Nu-Jeong that a view of nature and aesthetic consciousness to unite the nature are inherent by considering Nu-Jeong of scholars who left fame and wealth behind and retired to hermitage in the backwoods in the 16~18 Century. This is to clarify correlation with leaving nature as it is, namely, an ideal state that scholars at the time would enjoy, through landscape awareness accepted into Nu-Jeong literature. In addition, this research has tracked the ideologic flow that acts on space formation by clarifying Korean unique meanings inherent to Nu-Jeong's cultural landscape. As a suggestion for this, the interpretation through 'Pungsu location Nu-Jeong name's analysis Nu-Jeong literature analysis', etc. was tried, so its integrated conclusion is as follows. It is not a chance that scholars of Joseon have left numerous literature works singing the nature. They already had huge interest and knowledge on the nature, and achieved active poetic exchange by sublimating the praise of nature as literature. Nu-Jeong, which was a place of exchange like this, had cleanliness of the nature and ideological purity as an oppositional space on turbid political realities. The Nu-Jeong literature drew the nature into a literature space as it is, without doing abstraction or ideation on the nature. The owner of Nu-Jeong exclusively possessed such natural landscape in grim and independent postures, so it provided a clue of Nu-Jeong cultural landscape that this research aimed to discuss. Scholars who aimed to raise wide and large vigor filled in between the sky and earth got to convince that people are born from the nature, grow in the nature and finally return to the nature. What people are born from the nature and finally return to the nature is just consistent with Taoistic and Zhua-ngzi thoughts denying human work, and leaving nature as it is or nature itself remained intact which is an ideal state. The construction at the time is a vessel containing the spirit of the times of the era. This thesis has proved that the Nu-Jeong culture of scholars located on the central line of Korean landscape was the flower of Joseon's scholar culture by interpreting it semantically.

• Korean Journal of Heritage: History & Science
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• v.42 no.4
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• pp.112-131
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• 2009

The Trikaya Banner Painting in the Suta-sa Temple at Hongcheon-gun, Gangwon-do draws attention as it was painted not on flax but on paper, and used the water color painting technique on the sketch rather than the deep color painting technique, which is most common in Buddhist paintings created during the Chosun Dynasty. Nevertheless, there is not any information on the creation of the Trikaya Banner Painting in the painting record on the painting, in Sutasasajeok(壽陀寺史蹟), or in Sutasagogirok(壽陀寺古記錄), so it is uncertain when the painting was created. Furthermore, because it was not drawn by the deep color painting technique, it has been difficult to compare it with other banner paintings. For these reasons, the Trikaya Banner Painting has been studied little except brief introduction. In recent preservation treatment that removed multiple-layered paper from the back of the painting, however, an inked inscription written on Korean paper 118cm high and 87.5cm wide was discovered on the back. It is a kind of placard notifying a number of acts prohibited in order to follow Buddha's teachings correctly, and was found to have been written on April 15, 1690. The inked inscription is a very valuable material for estimating the creation date of the Suta-sa Trikaya Banner Painting, and provides crucial clues for approaching the contents and nature of the painting more precisely. When the image, form, and style of the Suta-sa Trikaya Banner Painting were examined and its creation date was estimated based on the inked inscription, first, the painting is presumed to have been created in around 1690 as suggested by 'the placard' attached on the back instead of a painting record. Second, the painting is highly likely to be the first standing Trikaya banner painting showing the basic icons of Trikaya banner paintings in the Chosun Dynasty since the Trikaya Banner Painting in the Gap-sa Temple in Gongju (1650). Furthermore, considering the shape of the Trikaya in the painting, screen composition, background treatment, solemn and affectionate facial expression, harmonious and adequate body proportion, etc., the painting is believed to have had a considerable influence not only on Trikaya banner paintings of similar style in the 18thcentury but also on deep-color Trikaya banner paintings in the 19thcentury. Third, although the Suta-sa Trikaya Banner Painting is not acompleted work but a sketch, it exhibits the typical water color painting technique in which the strokes are clearly visible. Thus, it is considered highly valuable in understanding and analyzing stroke styles and in studying the history of Buddhist paintings. As there are not many extant banner paintings of the same style in form and expression technique as the Suta-sa Temple Trikaya Banner Painting, this study could not make thorough comparative analysis of the work, but still it is meaningful in that it laid the ground for research on standing Trikaya banner paintings in the 18thand 19thcenturies in the Chosun Dynasty.

• The Korean Journal of Air & Space Law and Policy
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• v.33 no.2
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• pp.345-366
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• 2018

Article 37 of the International Convention on Civil Aviation requires that rules should be adopted to keep in compliance with international standards and recommended practices established by ICAO. As SARPs are revised annually, each ICAO Member State needs to reflect the new content in its national aviation Acts in a timely manner. In recent years, data-driven international standards have been developed because of the important roles of aviation safety data and information-based legislation in accident prevention based on human factors. The Safety Management System and crew Fatigue Risk Management Systems were reviewed as examples of the result of data-driven rulemaking. The safety management system was adopted in 2013 with the introduction of Annex 19 and Chapter 5 of the relevant manual describes safety data collection and analysis systems. Through analysis of safety data and information, decision makers can make informed data-driven decisions. The Republic of Korea introduced Safety Management System in accordance with Article 58 of the Aviation Safety Act for all airlines, maintenance companies, and airport corporations. To support the SMS, both mandatory reporting and voluntary safety reporting systems need to be in place. Up until now, the standard of administrative penal dispensation for violations of the safety management system has been very weak. Various regulations have been developed and implemented in the United States and Europe for the proper legislation of the safety management system. In the wake of the crash of the Colgan aircraft, the US Aviation Safety Committee recommended the US Federal Aviation Administration to establish a system that can identify and manage pilot fatigue hazards. In 2010, a notice of proposed rulemaking was issued by the Federal Aviation Administration and in 2011, the final rule was passed. The legislation was applied to help differentiate risk based on flight according to factors such as the pilot's duty starting time, the availability of the auxiliary crew, and the class of the rest facility. Numerous amounts data and information were analyzed during the rulemaking process, and reflected in the resultant regulations. A cost-benefit analysis, based on the data of the previous 10 year period, was conducted before the final legislation was reached and it was concluded that the cost benefits are positive. The Republic of Korea also currently has a clause on aviation safety legislation related to crew fatigue risk, where an airline can choose either to conform to the traditional flight time limitation standard or fatigue risk management system. In the United States, specifically for the purpose of data-driven rulemaking, the Airline Rulemaking Committee was formed, and operates in this capacity. Considering the advantageous results of the ARC in the US, and the D4S in Europe, this is a system that should definitely be introduced in Korea as well. A cost-benefit analysis is necessary, and can serve to strengthen the resulting legislation. In order to improve the effectiveness of data-based legislation, it is necessary to have reinforcement of experts and through them prepare a more detailed checklist of relevant variables.

• Journal of Intelligence and Information Systems
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• v.27 no.3
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• pp.157-173
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• 2021

With the development of information technology, the amount of available information increases daily. However, having access to so much information makes it difficult for users to easily find the information they seek. Users want a visualized system that reduces information retrieval and learning time, saving them from personally reading and judging all available information. As a result, recommendation systems are an increasingly important technologies that are essential to the business. Collaborative filtering is used in various fields with excellent performance because recommendations are made based on similar user interests and preferences. However, limitations do exist. Sparsity occurs when user-item preference information is insufficient, and is the main limitation of collaborative filtering. The evaluation value of the user item matrix may be distorted by the data depending on the popularity of the product, or there may be new users who have not yet evaluated the value. The lack of historical data to identify consumer preferences is referred to as data sparsity, and various methods have been studied to address these problems. However, most attempts to solve the sparsity problem are not optimal because they can only be applied when additional data such as users' personal information, social networks, or characteristics of items are included. Another problem is that real-world score data are mostly biased to high scores, resulting in severe imbalances. One cause of this imbalance distribution is the purchasing bias, in which only users with high product ratings purchase products, so those with low ratings are less likely to purchase products and thus do not leave negative product reviews. Due to these characteristics, unlike most users' actual preferences, reviews by users who purchase products are more likely to be positive. Therefore, the actual rating data is over-learned in many classes with high incidence due to its biased characteristics, distorting the market. Applying collaborative filtering to these imbalanced data leads to poor recommendation performance due to excessive learning of biased classes. Traditional oversampling techniques to address this problem are likely to cause overfitting because they repeat the same data, which acts as noise in learning, reducing recommendation performance. In addition, pre-processing methods for most existing data imbalance problems are designed and used for binary classes. Binary class imbalance techniques are difficult to apply to multi-class problems because they cannot model multi-class problems, such as objects at cross-class boundaries or objects overlapping multiple classes. To solve this problem, research has been conducted to convert and apply multi-class problems to binary class problems. However, simplification of multi-class problems can cause potential classification errors when combined with the results of classifiers learned from other sub-problems, resulting in loss of important information about relationships beyond the selected items. Therefore, it is necessary to develop more effective methods to address multi-class imbalance problems. We propose a collaborative filtering model using CGAN to generate realistic virtual data to populate the empty user-item matrix. Conditional vector y identify distributions for minority classes and generate data reflecting their characteristics. Collaborative filtering then maximizes the performance of the recommendation system via hyperparameter tuning. This process should improve the accuracy of the model by addressing the sparsity problem of collaborative filtering implementations while mitigating data imbalances arising from real data. Our model has superior recommendation performance over existing oversampling techniques and existing real-world data with data sparsity. SMOTE, Borderline SMOTE, SVM-SMOTE, ADASYN, and GAN were used as comparative models and we demonstrate the highest prediction accuracy on the RMSE and MAE evaluation scales. Through this study, oversampling based on deep learning will be able to further refine the performance of recommendation systems using actual data and be used to build business recommendation systems.

• Journal of Life Science
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• v.29 no.11
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• pp.1179-1191
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• 2019

Cancer cells undergo the epithelial-mesenchymal transition (EMT) and show unique oncogenic metabolic phenotypes such as the glycolytic switch (Warburg effect) which are important for tumor development and progression. The EMT is a critical process for tumor invasion and metastasis. High-mobility group box 1 (HMGB1) is a chromatin-associated nuclear protein, but it acts as a damage-associated molecular pattern molecule when released from dying cells and immune cells. HMGB1 induces the EMT, as well as invasion and metastasis, thereby contributing to tumor progression. Here, we show that HMGB1 induced the EMT by activating Snail. In addition, the HMGB1/Snail cascade was found induce a glycolytic switch. HMGB1 also suppressed mitochondrial respiration and cytochrome c oxidase (COX) activity by a Snail-dependent reduction in the expression of the COX subunits COXVIIa and COXVIIc. HMGB1 also upregulated the expression of several key glycolytic enzymes, including hexokinase 2 (HK2), phosphofructokinase-2/fructose-2,6-bisphosphatase 2 (PFKFB2), and phosphoglycerate mutase 1 (PGAM1), in a Snail-dependent manner. However, HMGB1 was found to regulate some other glycolytic enzymes including lactate dehydrogenases A and B (LDHA and LDHB), glucose transporter 1 (GLUT1), and monocarboxylate transporters 1 and 4 (MCT1 and 4) in a Snail-independent manner. Transfection with short hairpin RNAs against HK2, PFKFB2, and PGAM1 prevented the HMGB1-induced EMT, indicating that glycolysis is associated with HMGB1-induced EMT. These findings demonstrate that HMGB1 signaling induces the EMT, glycolytic switch, and mitochondrial repression via Snail activation.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.29 no.3
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• pp.85-96
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• 2011

The purpose of this study, Around Gyeonggi-do cultural propertie Change the Present Condition not apply to analyze the results of processing Change the Present Condition of the trends and issues, and characteristics are derived and In determining the basic data processing of the Change the Present Condition presented are intended to be. 248 of 2009 regulated by Gyeonggi-do Cultural Assets committee agenda for consideration of the more than three times a copy of 15 were enrolled in the study. Review the results of the Change the Present Condition permit, permit held, to review classified information and analyzes the results of processing and complementary. Application for change processing standards and their comparison with the Change the Present Condition of cultural property through the deliberations and conclusions should analyze the results. As a result of research first, decision to allow processing of the application is characterized by a variety of facilities and the lower floors many times the result of the approval, the construction of cultural property conditioned space after the application complements the exterior of the building permit has been determined, applied to the current building near where the decision to allow the existence of is the main reason Second, decisions permit held, if requested neighborhood facilities lots of facilities and construction of large-scale is the most. Results from the first hearing until a final decision is not much change in results and cultural property surroundings due to the building of the reason for rejection was the most inhibited. Third, reconsideration of the decision if the city's development projects and other large development projects, and floors of the building height did not significantly affect the change. Above all, Decisions based on the results of the presence or absence was a big acts and the reason for reconsideration, and on-site investigation is the most. Fourth, It is based on the processing of Change the Present Condition that has been passed or rejected treatment and standards of treatment in two areas where the two sections across any side of the strict criteria were applied. Cultural Properties and applications with the distance increases, the rejection and the reconsideration decision is limited Such distance did not affect the decision to allow.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.29 no.4
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• pp.170-181
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• 2011

This Research will explore the meaning indicated in the landscape meaning and feature of literary group culture, focusing in Gurujeong(九老亭: pavilion for nine elders) and Samgaeseokmun(三溪石門: stone gate in three valleys) located in Dundeok-myun, Imshil-gun, and will seek to understand the implications by studying the cultural landscape spread out in the area. The place where Gurojeong and Samgaeseokmun is located is the meeting point of the three valleys, Dunnam stream, Osu stream, and Yul stream, which is the main location to view the beautiful scenery, which has the nickname as the dwelling place of a celestial being. Especially, based on the description of old maps, "Samgae(three valleys)" and "Samgaeseokmun" possesses significance as a landmark and shows a characteristic feature of landscape structures of low hills. Dangugurohwe(丹丘九老會: nine elders gathering on the dwelling of a celestial being) originated from Hyangsangurohwe(香山九老會: gathering of nine elders on a fragrant mountain), where Baekgeoi(白居易) of China was one of the main people. This group was organized by nine elders over the age of 60 desiring to view the scenery of Doyeonmyeong. The group enhanced the literary spirit on the low hill, erecting a tower, and enjoying the beautiful scenery changing every season with scholars from the same region. This phenomenon seems to have been formed upon the positive response to gatherings of elders, which were prevalent in the Joseon Dynasty. If the internal idea pursued by the group was "longevity," the external idea pursued can be summarized as "the spirit the respect for the elders." Naming the groups as 'Dangudae(place where the celestial being lives), Guseondong(valley of seeking a celestial life), Bangjangsan(mountain of a high priest), and Daecheondae(place of communicating with God) was likely a device to introspect oneself and symbolize one's life process. Furthermore, the reason Samgaeseokmun, which is an imitation of Choi, Chiwon's work, was built near Soyocheo, was probably to yearn the celestial land and based on the desire to follow Choi, Chiwon, who was the most self-fulfilling being presumed to have become a celestial being by practicing the pursuit of freedom, escaping from the reality. After tracing the symbolizing meaning of the four letters carved in the left side of the stone wall of Dangudae, the conclusion that this place was not only a place for literary gatherings of the nine elders of Saseong(four families), but was a place where the celestial being dwelled could be inferred. Corresponding with Dangudae and Gurojeong, which are places where the order of human and nature is harmonized and where its meaning associated with the location intensifies, arouses strong bond, can be said to be the symbol of the traces of celestial beings where the spirits of attachment to a certain place is embedded. The acts performed in Dangugurohwe were those of traditional leisure including strolling, viewing the scenery, drinking, composing poems, and playing instruments, and sometimes listening to stories, tea ceremony, prayers, and fishing were added, which indicates that the gathering had a strong tendency towards pastoral and hermit life.